Prevention of Calamity with the Muda'i Laman Ritual

KOMPAS/DIONISIUS REYNALDO TRIWIBOWO

Figures from Benakitan Village, in a traditional event, wanted to cut wood across as a sign of their good intentions to come to Kinipan, Lamandau Regency, Central Kalimantan, on Tuesday (6/12/2022).

"Our village is dirty. There are many disasters and conflicts, so it must be cleansed," said the head of the Laman Kinipan Indigenous Community, Effendi Buhing, during the Muda'i Laman traditional event, a ritual to cleanse the village from all disasters.

The village was dirty, as told by Buhing, not because of plastic waste or other garbage. Kotor or dirty symbolizes the calamities, conflicts and disasters that the Laman Kinipan indigenous people have faced for at least the last 10 years; to be precise, since they opposed the opening of oil palm plantations in 2012. The village was plagued by prolonged conflict, because the customary forest they own has been massively converted into oil palm plantations. In addition, for the last two years, floods have also hit the village.

The conditions were exacerbated by the pandemic, which had limited their activities. For these reason, the village-cleansing ritual was held. In fact, it was the first time since the last ritual was held 59 years ago. "This is the first time I witnessed this traditional ritual," said Buhing.

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Buhing was born in 1969, while the last Muda'i Laman traditional ritual was held in 1963.

That afternoon, on Tuesday (6/12/2022), Lecon (70) arrived from Benakitan village, a neighbor of Kinipan village in Lamandau regency, Central Kalimantan.

He came in a rage, standing on a pickup truck. His wrinkled face flushed. Under the hot sun, Lecon pointed at the Kinipan people in front of him.

There were two groups of residents, one from Benakitan and the other from Kinipan. Two pieces of wood and a small gate that had been decorated with cloth were installed to separate them. Lecon was still shouting using the Dayak Tomun language, from one of the Dayak sub-tribes in Central Kalimantan.

If this village is dirty, we come to help cleanse it.

"Why is this village closed? We want to enter,” Lecon said.

Yosep Sedan, one of the Kinipan traditional leaders, immediately answered. "This village is dirty; don't come here," he said.

"If this village is dirty, we come to help cleanse it," said Lecon with sharp eyes, looking at Yosep.

Good intentions

The wood separating the two villagers was prepared in a pantan cutting ritual. The wood had to be cut in half because the guests had shown good intentions.

Lecon took a Mandau knife and slashed the wood. With just a few blows, the wood split.

The people cheered. Lecon was treated to tuak and arak, traditional alcoholic drinks, stored in elephant ivory and buffalo horns. Without hesitation, Lecon and his entourage drank this traditional drink made from fermented rice.

Lecon did not come with empty hands. He brought sacks of rice and animal offerings, such as chickens and pigs, for the traditional ceremony.

The ceremony then moved to one of the tents that they made of wood. At that place, Lacak, a traditional Kinipan figure, was waiting.

KOMPAS/DIONISIUS REYNALDO TRIWIBOWO

Lacak, blew out the fire that he guarded all night in the middle of the Muda'i Laman traditional ritual or cleaning up Kinipan Village, Lamandau Regency, Central Kalimantan, Wednesday (7/12/2022). The fire is a sign of light amidst the challenges of the times and asks the ancestors to help them.

Lacak played an important role, because he was the only pebantan laman, or person who guarded the village. Pebantan laman is a kind of a title, and it comes with great responsibility.

Lacak has sworn an oath to become the traditional guard who was appointed through a ritual. The village did not have another choice, because the guard had to be a Kaharingan adherent.

Track is the only leader who is an adherent of Kaharingan. Most of the other figures adhere to state-recognized religions.

In the tent, Lacak led the Bejaraga ritual ceremony. He lit a fire in the lamp, which they kept all night.

Fire represents light in the midst of darkness. The darkness in question is the calamity that comes and goes.

While guarding it, the guards do not sleep; they meditate or tell stories.

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Lacak retold the history of the village when there were no conflicts. Life was safe and secure, and free from disasters. Everyone started listening to Track intently. Lecon did not want to be outdone by his joke stories that make people laugh.

While other traditional leaders were telling stories, several other people made ancak, which is a place for offerings filled with rice and several pieces of grilled chicken meat, chicken intestines, pork liver and more. The rice wine was also stored in a small bamboo.

The ancak was placed in various parts of the village: on the hills, in the river, at the border of the village and even in the forest. The goal was to summon the ancestors and guard all corners of the village.

By cleansing the village, the village community and the village area could be kept safe from both disaster and conflict.

The prayers were addressed to God and the ancestors to come in the light to save the village from disaster and to protect the village from disaster in the following years.

And at the end, on Wednesday (7/12), they put out the fire and again prepared ancak. The process of cleansing the village was then considered complete. Ancestors do everything. Those who are still living on earth look after the ones that are left.

The Muda’i Laman ritual is usually carried out at the end of the year as well as to welcome the new year. Effendi Buhing said that by cleansing the village, the village community and the village area could be kept safe from both disaster and conflict.

This article was translated by Hendarsyah Tarmizi.